Tag: jnana yoga

The background of thought of a Manradi is about his money. His mind is always on the safe. He plans, speculates and schemes as how to increase his money in the bank from one lakh to two lakhs. The background of thought of a young man is about his wife. The background of thought of a doctor is about his patients, dispensary and drugs. The background of thought of a lawyer is about his clients, courts and rulings of the Highcourt. The background of thought of an old grandmother is about her grand-children. The vast majority of people indulge in thoughts of jealousy and hatred and these thoughts form their background.

But the background of thought of a Bhakta is about his Ishta-Devata. A devotee of Lord Krishna always thinks of Krishna with flute in hand. He has a concrete background. A Vedantin or a student of Yoga has an abstract background. He meditates on abstract ideas. A Sattvic background keeps the mind always pure and takes the devotee to the goal. The mental image of Lord Krishna destroys all other worldly thoughts. A sacred background of thought either concrete or abstract is a valuable spiritual asset for a man. A habit to think of the image is formed by constant thinking of one’s Ishta Devata. Even in the office when you leave the pen on the table, the mind through the force of habit will at once move to the background of thought and think of the picture of Lord Krishna. Even in dream you will have vision of Lord Krishna only. The greater the Sadhana, the stronger the background of thought of the mental image.

The image leaves a definite impression on the mind. This is called Samskara. If this impression is repeated very often, a tendency or habit is formed in the mind. That is the reason why the aspirant is asked to repeat the Mantra several lakhs of times. A man can shape his mind for good or bad. It depends upon the nature of food he gives to the mind. Every thought produces a definite change in the substance of the brain also.

One has to create a Sattvic background of thought through continued struggle. The mind will run back to its old ruts and manufacture images of worldly objects. The Sadhaka will have to bring back again and again the mind to the Sattvic background of thought that he has developed. The struggle will be keen in the beginning. Later on the mind will quietly rest in the spiritual background of thought.

Bhakti Yoga and Jnana Yoga are not incompatibles like acid and alkali. The fruit of Bhakti Yoga is Jnana. Highest Love (Para Bhakti) and Jnana are one. Perfect knowledge is love.

Action, emotion and intelligence are the three horses that are linked to this body-chariot. They should work in perfect harmony or unison. Then only the chariot will run smoothly. There must be integral development. You must have the head of Sankara, the heart of Buddha and the hand of Janaka. Vedanta without devotion is quite dry. Jnana without Bhakti is not perfect.

(1) Jnana Yoga is like crossing a river by swimming. Bhakti Yoga is like crossing a river by a boat.(2) The Jnani gets knowledge by self-reliance and assertion. The Bhakta gets Darshan of God by self-surrender.(3) The Jnani asserts and expands. The Bhakta dedicates and consecrates himself to the Lord and contracts himself.(4) A Bhakta wants to eat sugar-candy. A Jnani wants to become sugar-candy itself.(5) A Bhakta is like a kitten that cries for help. A Jnani is like a baby-monkey that clings itself boldly to the mother.(6) A Jnana Yogi exhibits Siddhis through will or Sat-Sankalpa. A Bhakta gets all the divine Aisvaryas through self-surrender and the consequent descent of Divine Grace.

In the Gita (IV-39) Lord Krishna clearly points out that Bhakti and Jnana are not incompatibles like oil and water. He says: “Sraddhavan labhate jnanam – The man who is full of faith obtaineth wisdom.”

“To this ever harmonious, worshipping in love, I give the Yoga of discrimination by which they come unto Me.” (X-10.)

“By devotion he knoweth Me in essence, who and what I am; having thus known Me in essence, he forthwith entereth into the Supreme.” (XVIII-55.)